<h2>Name</h2>
<p>
The Surah takes its name from the word <em>nasr</em> occurring in the first
verse.
</p>
<h2>Period of Revelation</h2>
<p>
Hadrat Abdullah bin Abbas states that this is the last Surah of the
Quran to be revealed, i. e. no complete Surah was sent down to the Holy
Prophet after it. (Muslim Nasai, Tabarani, Ibn Abi Shaibah, Ibn
Marduyah). According to Hadrat Abdullah bin Umar, this Surah was sent
down on the occasion of the Farewell Pilgrimage in the middle of the
<em>Tashriq</em> Days at Mina, and after it the Holy Prophet rode his she camel
and gave his well known Sermon. (Tirmidhi, Bazzar, Baihaqi, Ibn Abi
Shaibah, Abd bin Humaid, Abn Yala, Ibn Marduyah). Baihaqi in <em>Kitab al-
Hajj</em> has related from the tradition of Hadrat Sarra bint-Nabhan the
Sermon which the Holy Prophet gave on this occasion. She says: 
</p>
<p>
"At the
Farewell Pilgrimage I heard the Holy Prophet say: O people, do you
know what day it is? They said: Allah and His Messenger have the best
knowledge. He said: This is the middle day of the <em>Tashriq</em> Days. Then
he said: Do you know what place it is? They said: Allah and His
Messenger have the best knowledge. He said: This is <em>Masharil-Haram</em>.
Then he said: I do not know, I might not meet you here again. Beware,
your bloods and your honors are forbidden, until you appear before
your Lord, and He questions you about your deeds. Listen: let the one
who is near convey it to him who is far away. Listen: have I conveyed
the message to you? Then, when we returned to Madinah, the Holy Prophet
passed away not many days after that." 
</p>
<p>
If both these traditions are
read together, it appears that there was an interval of three months
and some days between the revelation of Surah An-Nasr and the Holy
Prophet's death, for historically the same was the interval between
the Farewell Pilgrimage and the passing away of the Holy Prophet. 
</p>
<p>
Ibn
Abbas says that when this Surah was revealed, the Holy Prophet said
that he had been informed of his death and his time had approached.
(Musnad Ahmad, Ibn Jarir, Ibn al-Mundhir, Ibn Marduyah). In the other
traditions related from Hadrat Abdullah bin Abbas, it has been stated
that at the revelation of this Surah the Holy Prophet understood that
he had been informed of his departure from the world.(Musnad Ahmad,
Ibn Jarir, Tabarani, Nasai, Ibn Abi Hatim, Ibn Marduyah). 
</p>
<p>
Mother of
the Believers, Hadrat Umm Habibah, says that when this Surah was
revealed the Holy Prophet said that he would leave the world that year.
Hearing this Hadrat Fatimah wept. Thereat he said: "From among my
family you will be the first to join me."Hearing this she laughed.(Ibn
Abi Hatim, Ibn Marduyah). A tradition containing almost the same theme
has been related by Baihaqi from Ibn Abbas. 
</p>
<p>
Ibn Abbas says: "Hadrat
Umar used to invite me to sit in his assembly along with some of the
important elderly Companions who had fought at Badr. This was not
liked by some of them. They complained that they also had sons who
were like the boy. Why then was he in particular invited to sit in the
assembly? (Imam Bukhari and Ibn Jarir have pointed out that such a
thing was said by Hadrat Abdur Rahman bin Auf). Hadrat Umar said that
the boy enjoyed the position and distinction because of his knowledge.
Then one day he invited the Companions of Badr and called me also to
sit with them. I understood that he had invited me to the assembly to
prove his contention. During the conversation Hadrat Umar asked the
Companions of Badr: "What do you say about <em>Idha jaa nasrullahi wal-
fath</em>?" Some said: "In it we have been enjoined to praise Allah and ask
for His forgiveness when His succor comes and we attain victory."Some
others said that it implied the conquest of cities and forts. Some
kept quiet. Then Hadrat Umar said: "Ibn Abbas, do you also say the
same?"I said no. He asked: "What then is your view?"I submitted that
it implied the last hour of Allah's Messenger (upon whom be peace); in
it he was informed `that when Allah's succor came and victory was
attained, it would be a sign that his hour had come; therefore, he,
should praise Allah and ask for His forgiveness. Thereat Hadrat Umar
said "I know naught but what you have said."In another tradition there
is the addition that, Hadrat Umar said to the Companions: "How can you
blame me when you yourselves have seen why I invite this boy to join
the assembly?" (Bukhari, Musnad Ahmad, Tirmidhi, Ibn Jarir, Ibn
Marduyah, Baghawi, Baihaqi, Ibn al-Mundhir).
</p>
<h2>Theme and Subject Matter</h2>
<p>
As is shown by the above traditions, Allah in this Surah had informed
His Messenger (upon whom be peace) that when Islam attained complete
victory in Arabia and the people started entering Allah's religion in
great numbers, it would mean that the mission for which he had been
sent to the world, had been fulfilled. Then, he was enjoined to busy
himself in praising and glorifying Allah by Whose bounty he had been
able to accomplish such a great task, and should implore Him to
forgive whatever failings and frailties he might have shown in the
performance of the service. Here, by a little consideration one can
easily see the great difference that there is between a Prophet and a
common worldly leader. If a worldly leader in his own lifetime is able
to bring about a revolution, which has the aim and objective of his
struggle, this would be an occasion for exultation for him. But here
we witness quite another phenomenon. The Messenger of Allah in a brief
space of 23 years revolutionized an entire nation as regards its
beliefs, thoughts, customs, morals, civilization, ways of living,
economy, politics and fighting ability, and raising it from ignorance
and barbarism enabled it to conquer the world and become leader of
nations; yet when he had accomplished this unique task, he was not
enjoined to celebrate it but to glorify and praise Allah and to pray
for His forgiveness, and he busied himself humbly the implementation
of that command. 
</p>
<p>
Hadrat Aishah says: "The Holy Messenger (upon whom be
peace) often used to recite <em>Subhanak-Allahumma wa bi-hamdika
astaghfiruka wa atubu ilaika</em> (according to some other traditions,
<em>Subhan Allahi wa bi hamdi-hi as- taghfirullaha wa atubu ilaihi</em>) before
his death. I asked: O Messenger of Allah, what are these words that
you have started reciting now? He replied: A sign has been appointed
for me so that when I see it, I should recite these words, and it is:
<em>Idha jaa nasrullahi wal-fathu</em>." (Musnad Ahmad, Muslim, Ibn Jarir, lbn
al-Mundhir, Ibn Marduyah). In some other traditions on the same
subject Hadrat Aishah has reported that the Holy Prophet often recited
the following words in his ruku and sajdah: Subhanak-Allahumma wa-bi
hamdika, Allahumma- aghfirli. This was the interpretation of the Quran
(i. e. of Surah An-Nasr) that he had made.(Bukhari, Muslim Abu Daud,
Nasai, Ibn Majah, Ibn Jarir). 
</p>
<p>
Hadrat Umm Salamah says that the Holy
Prophet (upon whom be peace) during his last days very often recited
the following words sitting and standing, going out of the house and
coming back to it: <em>Subhan Allahi wa-bi hamdi-hi</em>. I one day asked: "Why
do you recite these words so often? O Messenger of Allah". He replied:
I have been enjoined to do so. Then he recited this Surah." (Ibn Jarir).
</p>
<p>
According to Hadrat Abdullah bin Masud, when this Surah was revealed,
the Messenger of Allah (upon whom be peace) frequently began to recite
the words <em>Subhanak-Allahumma wa bi-hamdika, Allahumm-aghfirli,
subhanaka Rabbana wa bi-hamdika, Allahumm-aghfirli, innaka anta at-
Tawwab al-Ghafur</em>.(Ibn Jarir, Musnad Ahmad, Ibn Abi Hatim). 
</p>
<p>
Ibn Abbas
has stated that after the revelation of this Surah the Holy Messenger
(upon whom be peace) began to labour so intensively and devotedly hard
for the Hereafter as he had never done before.
</p>

